17 September 2015

From 2006 to 2012, PyroManiacs
turned out almost-daily updates from the Post-Evangelical wasteland --
usually to the fear and loathing of more-polite and more-irenic bloggers
and readers. The results lurk in the archives of this blog in spite of
the hope of many that Google will "accidentally" swallow these words
and pictures whole.This feature enters the murky depths of the archives to fish out the classic hits from the golden age of internet drubbings.The following excerpt was written by Phil back in April 2007. Phil explained why a correct view of forgiveness must include propitiation.

As usual, the comments are closed.

Too many Christians think of divine forgiveness as something that utterly overturns justice and sets it aside—as if God's mercy nullified His justice—as if God's love defeated and revoked His hatred of sin. That's not how forgiveness works.

Is forgiveness from sin grounded only in the love and mercy and goodness of God—apart from his justice?
Does love alone prompt the Almighty to forego the due penalty of sin,
wipe out the record of our wrongdoing, and nullify the claims of justice
against us, unconditionally?

Or must God Himself be propitiated? In other words, do His righteousness and His holy wrath against sin need to be satisfied before He can forgive?

It truly seems as if most people today—including
multitudes who identify themselves as Christians—think God forgives
merely because His love overwhelms His holy hatred of sin. Some go even
further, rejecting the notion of propitiation
altogether, claiming it makes God seem too harsh. The problem with
every such view of the atonement is that mercy without propitiation
turns forgiveness into an act of injustice.

That is a seriously erroneous view. As a matter of fact, that very idea was one of the main errors of Socinianism.

The original Socinians were 16th-century heretics who denied that God
demands any payment for sin as a prerequisite to forgiveness. They
insisted instead that He forgives our sin out of the sheer bounty of His
kindness alone. They argued that if God demanded an atonement—an
expiation, a payment, a reprisal, or a propitiation—for sin, then we
shouldn't really call it "forgiveness" when He absolves us. They claimed that sin could either be paid for or forgiven, but not both.

In other words, they defined forgiveness in a way that contradicts and contravenes justice.
They were essentially teaching that God could not maintain the demands
of His justice and forgive sins at the same time. They thought of
forgiveness and justice as two incompatible ideas.

Scripture expressly refutes that idea. One of the most glorious truths
of the gospel is that God saved us in a way that upheld His justice.
Justice was neither compromised nor set aside; it was completely satisfied. God Himself was thus fully propitiated. And our salvation is therefore grounded in the justice of God as well as His mercy.

That is what the apostle Paul meant when he said in Romans 1:17 that "the righteousness of God [is] revealed" in the gospel. It's also what the apostle John was saying in 1 John 1:9: "If we confess our sins, he is faithful and just to forgive." He doesn't set aside justice and grant us an unholy amnesty; He forgives because it is an act of justice to do so.

Now, there is a bit if a paradox in that idea. Justice is the moral quality that cries for the punishment of evildoers. Justice fairly screams for retribution whenever a wrong is done: "The wicked shall not be unpunished" (Proverbs 11:21). "[God] will by no means clear the guilty" (Exodus 34:7).

God will judge evil, and that is a good thing. We look forward to
that day when the Judge of all the earth will judge the deeds of the
wicked and purge evil from the universe. He will not compromise His own
righteousness by allowing one sin to go unpunished. Jesus said, "There
is nothing covered, that shall not be revealed; and hid, that shall not
be known" (Matt. 10:26).
Every sin, even the secret ones, will be brought out in the open and
judged. Justice screams for retribution of sin, and God is a God of
perfect justice, so He will not let one sin go unpunished.

How then can He forgive sinners?

That's what the atonement is all about: Jesus paid the full penalty of sin on behalf of those who believe. Their sins have already been judged at the cross. "[Christ] Himself bore our sins in His own body on the tree" (1 Peter 2:24).
Redefine the atonement to remove the idea that Christ suffered the
judgment for sin in our place, and you destroy the heart of all gospel
truth: "Not that we loved God, but that He loved us and sent His Son to
be the propitiation for our sins" (1 John 4:10).

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